Introduction to Bhrigu Valli
It has Ten Anuvakas (10 sections)
- Bhrigu Valli is the third and final chapter of the Taittiriya Upanishad.
- It is a profound dialogue between Bhrigu, the son of Varuna, and his father, Varuna, on the subject of Brahma Vidya (the knowledge of Brahman).
- This chapter emphasizes the gradual realization of the Supreme Reality, Brahman, through the process of self-inquiry.
The Taittiriya Upanishad is a part of the Krishna Yajur Veda and placed in the seventh position in the list of Ten Principal Upanishad. The Upanishad has three Chapters. The first chapter of the Upanishad is Sheeksha Valli, which gives the essence of the Karma Kanda of the Veda in terms of disciplines, rituals, meditations, values, and a code of conduct for daily life. It has been published in two parts. Sheeksha Valli: part-1A and Sheeksha Valli: part-1B.
Second Chapter ” Brahmananda Valli teaches in details 1) about the five sheaths that surround our true essence, our true nature as described in the traditional Advaita Vedanta, which uses a model to illustrate the successive layers of identification that obscure our real nature. and 2) ” What is bliss (true joy)? It has been published in two parts. Brahmananda Valli: Part 1-A and Brahmananda Valli: Part-1-B
Bhrigu Valli has 10 Anuvaka: The Enlightenment of Sage Bhrigu is highlighted in this text. Bhrigu was the son of sage Varuna.
Peace invocation from Krishna Yajur Veda:
Structure of Bhrigu Valli
- The teaching is presented as a step-by-step process where Bhrigu engages in tapas (meditation or contemplation) to understand the nature of Brahman.
- Varuna guides him to meditate on five different layers or koshas: food (Annamaya), life force (Pranamaya), mind (ManoMaya), intellect (Vijnanamaya), and bliss (Anandamaya).
- The Upanishad emphasizes that Brahman is the cause, sustenance, and dissolution of the universe.
Key Themes and Teachings
- Five Koshas (Sheaths of Self)
- Annamaya Kosha: The physical body, made of food (anna). This is the grossest layer of the self.
- Pranamaya Kosha: The vital energy, or prana, that sustains life in the body.
- ManoMaya Kosha: The mental sheath, associated with thoughts, emotions, and perceptions.
- Vijnanamaya Kosha: The sheath of intellect and wisdom, where discernment and understanding take place.
- Anandamaya Kosha: The sheath of bliss, which is the closest to Brahman.
- Brahman as the Ultimate Reality
- Bhrigu, through his meditation on these koshas, finally realizes that Brahman is the source of all existence and is characterized by Satyam (Truth), Jnanam (Knowledge), and Anantam (Infinity).
- The famous MahaVakya “Brahman is bliss” is revealed in this context, indicating that the ultimate reality is a state of supreme bliss.
- Process of Self-Inquiry
- Varuna advises Bhrigu to meditate on the origin, sustenance, and dissolution of the universe to discover Brahman.
- Each step in Bhrigu’s contemplation reveals a deeper understanding of reality, moving from the gross to the subtle, finally arriving at the recognition of Anandamaya Brahman.
- The Cycle of Enquiry and Contemplation
- The Upanishad teaches that spiritual knowledge is not acquired through intellectual means alone but through introspection, meditation, and experience.
- Bhrigu repeatedly returns to his father after each meditation, seeking further guidance, demonstrating the importance of a Guru in the journey of self-realization.
Significance of Tapas (Meditation)
- The chapter emphasizes the importance of tapas as a means to attain knowledge. Through deep contemplation, Bhrigu transcends the material understanding of the world and experiences the divine.
- Tapas is not merely physical austerity but a focused meditation on the truth of existence.
Here is a brief summary of the 10 Anuvaks (sections) of Bhrigu Valli, the third chapter of the Taittiriya Upanishad:
Anuvaka-1:
Anuvaka-2: Bhrigu returns for more:
Anuvaka-3 : Prana is Brahman.
Anuvaka-4: Mind is Brahman.
Anuvaka-5: Knowledge is Brahman.
Anuvaka-6: Bliss (Ananda) is Brahman.
The Merit of Tapas:
He who knows thus become well fixed in Supreme Bless Brahman. He becomes the possessor and eater of Food. He becomes rich in progeny, cattle, and gains the splendour of true Brahmana hood. Indeed he becomes great Spiritual and material prosperity.
The Tapas ends at Absolute Bliss:
The “Supreme Cavalry of the Heart” is where Bhrigu learned and received instruction in this knowledge from his father Varuna.
The journey that began with food now ends in Supreme Bliss in the ” Supreme Cavalry of the Heart.”. Here the disciple, the seeker, becomes One with Brahman. The concept of teaching through conversation emphasizes that anyone who follows the same method as Bhrigu can have the same realization of what Bhrigu achieved. It is known as the famous “Bhargavi-Varuni Vidya” in Taittiriya Upanishad.
Introduction to Anuvaka 7 – 10:
In Anuvakas 7 to 10 of the Bhrigu Valli, an alternate, indirect path to Self-Realization is offered for those aspirants who are unable to follow the direct method undertaken by Bhrigu. While Bhrigu’s approach of progressive meditation on the five koshas is considered the most direct and ideal path, particularly suited for advanced meditation practitioners, these Anuvakas provide a more accessible route for those who are less qualified but still seek the same ultimate goal of self-realization.
This indirect path, known as Annam-Annadanam Upasana—the meditation on food and the eater of food—prepares seekers to attain the state of absolute bliss, the same state Bhrigu ultimately realized. The Upanishad presents this practice in a carefully structured manner, with each Anuvaka laying out a logical framework consisting of three key elements:
- The Vrata (Vow): A discipline or vow the seeker must undertake, cultivating purity and focus.
- The Upasana (Meditation): The prescribed meditation on the interconnectedness of food and the eater, symbolizing the cycle of life and the sustenance of the body and mind.
- The Phala (Fruit/Merit): The result or merit gained through this practice, which culminates in reaching the state of Ananda (bliss).
By following this prescribed meditation with dedication and understanding, the seeker is gradually led toward the same profound realization of Brahman as bliss, just as Bhrigu attained through his direct path of inquiry.
Anuvaka-7: Prana and Body as Food.
7.1: Vow-1: Respect Food:
7.2: Upasana-1: Prana and Body-Food for each other:
7.3: The Merit: Spiritual and material prosperity:
Anuvaka–8:
8.1: Vow-2: ” Do not reject food.”
8.2: Upasana-2: Water and Light—Food for each other.
Water and Fire—Food for Each Other. Water is food; Light lives on Water. Water is light; Light is Water; they are food for one another.
[Sun and Solar system works for sustaining life in Earth.]
8.3: The Merit: Spiritual and material prosperity:
Anuvaka-9: Earth and Space—Food for each other.
9.1: Vow-3: “Store Food”
“annam bahu kurvita; tat vratam” : Prepare plenty of Food. Let that be your vow.
Here the Vow is for arranging plenty of food in store such that one can feed guests, unexpected guests and the needy without any difficulty. This practice is normally followed in most of the homes in India.
9.2: Upasana-3: Earth and Space—Food for each other.
The Earth is Food; Space is eater of Food. Earth is established in Space. Space is established Earth. They are food for one another. [Consider Ecosystem, Water cycles, etc.]
9.3: The Merit: Spiritual and material prosperity:
Interpretation of Anuvaka-7 to 9:
Before proceeding to Anuvaka -10, let us understand the essence from Anuvaka-7 to 9.
The teaching is hidden and something beyond the words. The teaching here is alternate to the model of Five Sheaths, where we have to reach to Brahman after negating all the koshas. Maharshi Bhrigu was a great sage. There are three primary stages of Sadhana covered in Anuvaka-7 to 9.
1. Abiding by the Law of Dharma:
first stage of Sadhana is Vow to eradicate undesirable practices to desirable noble practices. This means replacing unrighteous with righteous qualities. The aspirant has to align with the Laws of Dharma. An attitude must be developed to respect the food, preserve the food and serve the food to the needy. The main idea is to develop selflessness combined with benevolent quality.
2. Abiding by the Law of Karma:
There is an action and reaction suggested in this Upasana. It is to be understood that we are eating food and food is eating us. At one moment we are eaters; at another we are eaten! In this mystic manner, the Upasanas draw our attention to the Law of Karma.
Anuvaka-10: The Path of “Dharma & Karma”
10.1: Vow-4 : “Hospitality towards guests.”
न कञ्चन वसतौ प्रत्याचक्षीत । तद्व्रतम् । Do not turn anyone who seeks shelter and lodging. Gather enough food.
10.2-5: Upasana-4: Entertain and honour your guest.
Say to the stranger, “Sir, food is ready for you.”. The food is prepared and served in a good manner. He who serves with purity gets purity in return. He who serves with ignorance gets ignorance in return.
Upasana upon Body.
He who knows meditates upon Brahman as the blessedness in speech; as Prana and Apana as acquirer and preserver; as the activity of hands; as the movement of feet; as the evacuation of bowels. All these are meditation upon Body.
Upasana on Nature.
Upasana on Supreme. As one thinks, so does one become.
Worship Brahman as the support, be supported. Worship Brahman as the Great and become Great, as mind and become mind. Surrender to Brahman as the sole object of desire; be the goal of all desire. Worship Brahman as the master of all and become master of all. Worship Brahman as the destroyer; your enemies, whether in public or at home, shall be destroyed.
“The reality in the core of man and the reality in the sun are one and the same.”
10.6 Song of Bhrigu:
एतत् साम गा॑यन्ना॒स्ते । हा ३ वु॒ हा ३ वु॒ हा ३ वु॑ ॥ ५॥
अ॒हमन्नम॒हमन्नम॒हमन्नम् ।
अ॒हमन्ना॒दोऽ॒३हमन्ना॒दोऽ॒३अहमन्ना॒दः ।
अ॒हꣳश्लोक॒कृद॒हꣳश्लोक॒कृद॒हꣳश्लोक॒कृत् ।
अ॒हमस्मि प्रथमजा ऋता३स्य॒ ।
पूर्वं देवेभ्योऽमृतस्य ना३भा॒इ॒ ।
यो मा ददाति स इदेव मा३अऽवाः॒ ।
अ॒हमन्न॒मन्न॑म॒दन्त॒मा३द्मि॒ ।
अ॒हं विश्वं॒ भुव॑न॒मभ्य॑भ॒वा३म् ।
सुव॒र्न ज्योतीः᳚ । य ए॒वं वेद॑ । इत्यु॑प॒निष॑त् ॥ ६॥
Who knows this knows Brahman.
॥ इति भृगुवल्ली समाप्ता ॥ The End of Bhrigu Valli
Peace invocation from Krishna Yajur Veda:
ॐ स॒ह ना॑ववतु । स॒ह नौ॑ भुनक्तु । स॒ह वी॒र्यं॑ करवावहै ।
ते॒ज॒स्वि ना॒वधी॑तमस्तु॒ मा वि॑द्विषा॒वहै᳚ ।
॥ ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
॥ हरिः ॐ ॥
Synthesis: The Journey from Gross to Subtle and Beyond in the Perspective of Quantum Physics and Vedanta
Both Quantum Physics and Vedanta describe a journey from the gross, tangible reality we observe to the subtle, unseen dimensions that ultimately lead to a unified, transcendental state.
In both Vedanta and quantum physics, reality is viewed as a multi-layered structure that moves from the gross and material to the subtle and non-material. The five koshas (sheaths) described in the Taittiriya Upanishad provide a framework for understanding the layers of human existence, which can be paralleled with modern concepts in physics:
1. Annamaya Kosha (Physical Body)—Classical Physics
- Annamaya Kosha is the gross, physical body, composed of matter and sustained by food. This corresponds to the classical physics view of the body, where physical objects are described in terms of definite positions and motions. Just as classical mechanics treats matter as solid and tangible, this kosha is the most obvious and tangible layer of our existence.
2. Pranamaya Kosha (Energy Body)—Wavefunction in Quantum Physics
- Pranamaya Kosha represents the life force or energy that animates the physical body. In quantum physics, this can be likened to the wavefunction, which describes the probabilistic nature of particles and their spread across space. The wavefunction is not confined to a specific location, just as prana (vital energy) extends beyond the boundaries of the body. The Pranamaya Kosha acts as the underlying energy that influences the physical form, much like how the wavefunction informs the behavior of particles.
3. ManoMaya Kosha (Mind)—Universal Field of Intelligence
- The ManoMaya Kosha represents the mind, which governs thoughts, emotions, and perceptions. This sheath can be compared to the quantum field or the universal field of intelligence, which is the source of all quantum fluctuations and possibilities. Just as the mind interprets and gives meaning to our experiences, the quantum field is the ground of all potential outcomes in the universe. It is non-local, meaning it is not confined to any single point in space or time, just as the mind is not limited to the body but interacts with the universal consciousness.
4. Vijnanamaya Kosha (Intellect/Wisdom): Quantum Information and Observer Effect
- Vijnanamaya Kosha represents the intellect or the power of discernment and wisdom. This can be correlated with the observer effect in quantum mechanics, where the act of observation collapses the wavefunction and determines the state of a quantum system. The intellect, much like the observer in quantum experiments, determines how we perceive reality. Quantum information theory also suggests that consciousness and information play a critical role in shaping the universe, aligning with the role of intellect in shaping perception and experience.
5. Anandamaya Kosha (Bliss/Transcendental State)—Unified Quantum Field or Consciousness
- The Anandamaya Kosha is the sheath of bliss and is considered the closest to Brahman, the ultimate reality. In quantum physics, this can be compared to the unified quantum field, the universal set of all elements—gross, subtle, and causal. Just as the unified field is the source of all particles, forces, and interactions in the universe, Anandamaya Kosha represents the transcendental, blissful state that is beyond the material and mental. It is a state where all distinctions between the observer and observed dissolve, akin to reaching the singularity in the quantum field, where the underlying oneness of reality is realized.
Synthesis: The Journey from Gross to Subtle and Beyond
- Annamaya Kosha corresponds to the classical, material world, where matter behaves predictably.
- Pranamaya Kosha introduces the concept of energy fields that interact with and influence matter, paralleling the quantum wavefunction.
- ManoMaya Kosha taps into universal intelligence, representing a field of possibilities from which reality is constructed.
- Vijnanamaya Kosha brings in the role of the observer, determining how the wavefunction collapses into perceived reality.
- Anandamaya Kosha represents the ultimate, unified field, beyond space and time, where everything is interconnected and pure bliss consciousness prevails, much like the quantum vacuum that underlies all creation.
Prana: The Vital Force Beyond the Breath of Life
In Vedanta, Prana is much more than just the breath of life. It is the vital energy that animates all living beings and pervades the entire cosmos. Just as electricity powers a light bulb, bringing it to life, Prana is the unseen force that gives vitality, movement, and consciousness to all forms of existence.
But Prana is not confined to the breath or limited to an individual body. It is akin to the concept of the quantum wavefunction in modern physics, where energy exists in a superposition of states—probabilistic, non-local, and unified across space and time. Just as the quantum wavefunction represents the potential for particles to exist in multiple states until observed, Prana is the universal life force that sustains and connects all beings, operating both within and beyond physical forms.
Prana as a Universal Force
In the same way that electricity flows through a network of devices, illuminating light bulbs when connected, Prana flows through all beings. This flow energizes and animates them. When electricity is cut off, the bulb (body) remains, but it ceases to glow (live). Similarly, when Prana leaves the body, the physical structure remains, but life is no longer present. This energy is everywhere, sustaining all life forms, not just what we see as breath or biological functions.
Superposition of Prana: The Unified Working of Life
The concept of superposition in quantum mechanics can help explain how Prana operates beyond individual boundaries. In a quantum system, particles exist in a state of superposition, meaning they have multiple potential states simultaneously until they are observed or measured. Prana, too, exists in a similar unified and interconnected manner. It does not belong to one specific entity; instead, it pervades all of existence simultaneously, manifesting uniquely in each being while still remaining part of the greater whole.
- Prana as an Infinite Continuum: Prana can be visualized as an unbroken field of energy that operates across the entire universe. Just as electricity flows through a circuit, animating multiple devices simultaneously, Prana flows through all beings, connecting them to a single source of universal life force. Each individual being is a manifestation of this unified Prana, much like different light bulbs glowing from the same electrical grid.
- Interconnectedness of Life: This universal force is why all life forms are connected. While each organism may experience Prana in a unique form, it is ultimately part of the same infinite source. This is reflected in quantum entanglement, where particles, once connected, continue to influence each other regardless of distance. Similarly, Prana links all beings, suggesting that life is not an isolated phenomenon but a network of energy shared across the cosmos.
Prana and Consciousness
Beyond its role in animating life, Prana also connects us to the field of consciousness. Just as quantum mechanics shows that observation influences the behavior of particles, consciousness interacts with Prana to shape our reality. Prana is the vehicle through which consciousness expresses itself in the material world. When our awareness connects with Prana through practices like meditation, we can tap into this universal life force, aligning ourselves with the subtle energies of the universe and experiencing the deeper layers of reality.
Summation of the “Bhrigu Valli” Teachings
The Bhrigu Valli, as outlined in the Taittiriya Upanishad, provides a systematic and contemplative approach to self-realization. Through the teachings of Varuna, Bhrigu embarks on a journey that begins with understanding the gross body (Annamaya Kosha) and culminates in the realization of Brahman as the infinite source of bliss (Anandamaya Kosha). This step-by-step process reveals the deeper layers of existence, highlighting that what is experienced at the physical level is only the surface of a much more profound, interconnected reality.
For seekers who are unable to directly reach this level of realization, the text offers Upasana (meditations) on the interconnectedness of food (Annam), Prana (vital force), and the eater of food as preparatory steps toward the ultimate goal of liberation. Through disciplined practice, even those on the indirect path can achieve the same supreme bliss as Bhrigu.
The journey through the five koshas can be seen as a spiritual exploration of our multi-layered existence, with each kosha representing a subtler level of consciousness. This framework aligns with modern scientific views, such as quantum physics, where reality is not limited to the gross physical body but extends to subtler, more interconnected fields of energy.
Ultimately, Bhrigu Valli teaches that the ultimate goal of life is to transcend the physical and mental limitations, recognize the presence of Brahman, and experience the bliss of self-realization. This understanding bridges the gap between individual awareness and the universal consciousness that pervades all existence.
The above text reminds me of the text in Brahmananda Valli, the second part of the Taittiriya Upanishad. In Brahmananda Valli, we gain knowledge to cross over the five Koshas (sheathes) during this life, and it is Jivanmukti while still living. Also in the above text, Kramamukti is projected as actions for the self and for mankind through services with purity and selflessness to achieve the desired fruits of actions. He who follows the teaching of Bhrigu masters the highest knowledge. After gaining knowledge, he realizes Brahman, which is the ultimate goal.
Recommended readings:
- Back to the Truth: 5000 years of ADVAITA by Dennis Waite.
- THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
- Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
- Commentary of Taittiriya Upanishad: By Swami Krishnananda.
- Taittiriya Upanishad By Swami GuruBhaktananda.
- EIGHT UPANISADS, VOL-1, with commentary of Sankaracharya, translated by SWAMI GAMBHIRANANDA.
- THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
- A-U-M Awakening to Reality : By Dennis Waite***
- Information is available on the internet.
Sir, It is such a refreshing concept in Upanishad and the purpose of Upavasa is well defined in here. It made me visit my ancestors habit of fasting during certain days. I have send you a pdf document on Taittiriya Upanishad by the Guru of Arsha Vidya lineage. Hope it helps in your research and feel blessed to share it with you.
Thank you so much Vishnupriya for your support and encouragement.
I got inspired. I will read the PDF you have sent. Definitely that will help me to make my Text more clear and that will help readers too.
Thank you so much.😊🙏
🙏
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